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My Work in Historic Adventism

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What we do is closely related to what we are. It is said of Christ that His nature and His work are inseparably intertwined and interwoven with each other, and the same is true to a lesser degree of all of us. We are what we do and we do what we are. Consider my life span. I became a Seventh-day Adventist in the year 1936, when I was sixteen years old. Although I did not realize it at the time, I was a very fortunate and privileged person, because being baptized at this particular time gave me the privilege of living some thirty years during the Golden Age of Adventism, from 1936 to 1966. The tragic book Questions On Doctrine, which brought the Golden Age of Adventism to an end, was published in l956. It took about ten years for it to really have much influence upon the church. But by 1966 the dire influence of that fateful volume had become widespread, the precious unity and harmony of the church had been destroyed, and the Dark Ages of Adventism had begun, and have continued for thirty years (until 1996.) Thus my Christian life has consisted of thirty years in the Golden Age of Adventism and thirty years in the Dark Ages of Adventism. I am able to make comparisons.

What were the characteristics of the Golden Age of Adventism that I experienced from 1936 until 1966? Not the absence of problems. We had our share of them. Not the favor of the world. The world and the worldly churches cordially hated us and maliciously lied about us. Not wealth. The depression was still in force. But we had something far more precious than any of these things. We had unity and harmony throughout the entire church. We were one in faith and doctrine.

During those years you could travel to any foreign country, find the local Seventh-day Adventist church, walk in through the front door and say, “I am home. I have never seen these people before, but I know them. I know their beliefs and I know their life style. On all of the important matters of life, their hearts beat as mine.” This was especially true of church workers. When two of them met, anywhere, there was an instant bonding and a fullness of fellowship. How precious were those days, now known only as they are held in sweet remembrance. We would have treasured them even more had we known what was ahead.

Fidelity to the Bible and to the Spirit of Prophecy was taken for granted. Infidelity was neither glossed over nor excused. Not long after my baptism in 1936 I enrolled as a freshman at Walla Walla College. By the time a few weeks of the school year had passed, it had become apparent that three of the Bible teachers, including the chairman of the Bible department, were undercutting the Spirit of Prophecy. Careful investigations were conducted, and by the end of the first quarter, all three of these teachers were gone from the campus. Two quickly found their places in Sunday keeping churches, where they belonged, and the third retired to his hog ranch. Yes, his hog ranch. But none of the three were undercutting the Spirit of Prophecy nearly as much as is being done in many of our college Bible classes today, while church administrators look on indifferently or benignly.

Our week of prayer speakers ministered to our needs in a careful and conscientious way, always teaching us the joys of victorious Christian living. If any of them had announced to us that it is impossible to stop sinning, we would have heard him no further. And the administration would have replaced him, even before the week was over.

So that is where I am coming from, and that is who I am. I listen in astonishment to earnest young Calvinists among us describing those years as the “age of legalism.” They can’t kid me. I was there.

I was taught our faith and doctrines by dedicated men who were one hundred per-cent Seventh-day Adventists. I spent fifteen years of my ministry in full-time evangelism. (The other years were divided between pastoring and teaching in college and seminary classrooms.)In my evangelistic work I was required to closely examine the false reasoning, the sophistry, and the casuistry in the writings of the “Evangelical” ministers who were desperately opposing our message, and show their tricks to the new converts. You can imagine the pain I feel when I see the same sort of material being set forth by some Seventh-day Adventist ministers now. When they proclaim that “We are Evangelicals!” my response is, “You really didn’t need to tell me. I knew that already. The methodology of your writings makes it abundantly clear.”

So my present work is preaching to and teaching the historic Seventh-day Adventists in camp meetings and seminars. I am in the pulpit virtually every Sabbath, either near my place of abode, or in some other state. I answer innumerable theological questions, by mail or by telephone. For want of a better place to go, ministry leaders often come to me for counsel. And in between these activities, I try to find time for writing. I feel guilty because I am not writing more, but I run out of time.

But in it all, I am happy. I know that I am defending God’s pure and holy truth, and I have no moments of anxious foreboding such as the Calvinists among us must certainly have. The shaking time is moving in on us. By God’s grace, I will survive it, and live again in the happy fellowship of a purified church.

Pure Religion – The Orphanage Experience in Ghana

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Ever since I became a Seventh-day Adventist (an Historic one, of course) there is one Spirit of Prophecy quotation which has always impressed me. “The Lord provides for the widow and the fatherless, not by a miracle in sending manna from heaven, not by sending ravens to bring them food; but by a miracle upon human hearts, expelling selfishness, and unsealing the fountains of Christ-like love. The afflicted and bereaved ones he commits to His followers as a precious trust. They have the very strongest claim upon our sympathy.” Ministry of Healing, 202. I found myself never to be satisfied with any other vocation until I purposed in my heart to take up that pure religion that is undefiled before God—to visit the fatherless ( orphans ) and widows in their affliction. James 1:27.

Mission Statement

I started an orphanage in my late mother’s dilapidated home. My mission has always been to bring orphans and needy children to my home, clothe and feed them primarily, bringing them up in the nurture and admonition of the Lord, always hoping that their characters may be fashioned after the divine similitude.

It has never been that easy, but I have always been strengthened by Christ in the knowledge that “many of them [the orphans] have received an inheritance of evil. They are unpromising, unattractive, perverse, but they are the purchase of Christ, and in His sight are just as precious as our own little ones.” Ministry of Healing, 206. These poor ones are taught in the home during the day and in the evenings and on Sabbath they join our small local church (about 17 members) where they receive more lessons about the Saviour. This interaction makes them feel more of a sense of belonging in our society.

More Hands on Deck

By, and by, more local church members have gotten involved in diverse ways to help. Pastor Melvin Bankhead and his wife Cecilia from Ebenezer Hills, Arkansas, have always been a blessing to us. When Steps to Life came to see us, things improved rapidly. Now we have a decent kitchen, beds for the poor ones, and a roof over their heads. Sympathetic sponsors for the kids from far and near, through Steps to Life Ministry, has put more smiles on their faces. When the new building gets completed more and more orphans will be helped.

Every informed historic Adventist is involved in the proclamation of the Third Angel’s Message. At the orphanage in Ghana our strategy is to educate these poor young ones in these lines, and sooner or later they will be part of the Lord’s army in finishing the work.
Instead of giving all our attention to pets, lavishing affection upon dumb animals, we will devote all our time to these little children. How about you, brethren and sisters?

The End

Reporting from Papua New Guinea

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Last year the lay preachers in Papua New Guinea made a resolution to go out to every city, town,and remote area to preach the Three Angels’ Messages.

The following is a brief account of how God has used the lay preachers to accomplish our plans and strategies during the last four months.

January: Five teenagers walked to a remote village in another province and discovered a group of people who worship an old man as their god. They stayed with them for three months. At present, the villagers have accepted Christ and worship on Sabbath.

February: Most of the lay preachers traveled throughout the country to preach the Three Angels’ Messages. One group with twelve members, including four young women, walked to Port Moresby through the jungles, climbing the high mountains. They shared the Three Angels’Messages among the Sunday-keeping churches. One Lutheran church has accepted the Sabbath truth.

More Bibles have been received from Tree of Life Fund, Sydney, Australia. We appreciate the group’s help.

Another group of lay preachers walked the famous Kokoda trail to Port Moresby. It took them three days to reach Port Moresby.

Another group walked from the Madang Province to the Simbu Province. They shared the Sabbath truth with a predominantly Catholic village and the leaders of the Catholic church accepted the Sabbath truth.

One group discovered a nomadic people in the Owen Stanley Rangers. These people have never had any contact with the outside world. After lay preachers discovered them, they stayed with them for three weeks sharing God’s message of love. Three souls were baptized.

Other small groups went out preaching the Three Angels’ Messages and distributing Bibles. Many people are joining the church through the Bibles, and more are requesting Bibles.

March: Two churches stood for the truth in Mt. Hagen and now they are under censorship.

Two pastors from the United church had accepted the Sabbath truth. Three churches in the Madang Province are standing for the present truth.

 

Two churches in the Simbu Province and one church in Lae, Morobe Province are also standing for the present truth.

April: Pastors Colin and Russell Standish held a Loud Cry campmeeting in Kainantu Papua New Ginuea. Over 1,000 people attended the campmeeting and forty-one souls were baptized. Six former hard core criminals had joined the laymen movement.

A big nature campmeeting was hosted in Simbu Province where over fifty new converts were trained. God is calling the common people to give the loud cry. It says in Testimonies to Ministers, 299: “God will use ways and means by which it will be seen that He is taking the reins in His own hand.”

Please stand firm as prophecies are fulfilling before us and pray for the work in Papua, New Guinea.

The Church Militant Is On the Move

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This Gospel of the Kingdom shall be preached in all the world and then shall the end come. This is our commission. This is our task. Armed with the power of the Gospel and empowered by the Holy Spirit, the final triumph of the truth is sure. We must press into His grace and be a part of the great and final proclamation of the Loud Cry—this is our destiny and our highest and grandest calling. However, it is often accomplished by the simplest means and most effectively given by the humblest of people.

Reformation Almost Destroyed

As the reformation was almost destroyed by dissension and fanaticism, so God’s remnant is nearly being destroyed by the same weapons. But just as the reformation was not destroyed, so also God’s people at the last day will not be totally destroyed. Silently, like the dawn breaks upon the world, the truth is marching forward. Are we marching with it? Are we faithfully working in our part of the vineyard? Oh Christian, the Lord is calling you to action, to war. We must gird up the loins of our minds and put on the armor of truth and righteousness or we will be deceived and destroyed. Do you hear the Spirit’s call to labor in His vineyard? Working for others is the only way that we will gain the strength to endure through the end times. “As they teach others of the grace of God, God will give them new grace from heaven. The more they try to teach others about the riches of Christ, the better understanding will they have of the plan of salvation, and the more richly will the grace of God abide in their own hearts.” Youth’s Instructor, November 28, 1895.

Faithful Souls Going Forward

As we look around, there is more to see and hear than dissension, gossip, and fanaticism. Many faithful souls are carrying forward the banner of truth whereon is inscribed the commandments of God and faith of Jesus. May you be one of the number! We asked a few of God’s soldiers to write their reports in the July and August issues of Land Marks magazine. There are many others, besides those who are featured on these few pages, who are working for the final triumph of the Three Angels’ Messages. We give you these reports to encourage you to press forward and not be discouraged by apparent difficulties and discouragement. Someday soon, if faithful, we will get to hear many reports of valor in the battle that is now being fought. Today much of it is hidden from our eyes, but soon the Lord shall descend from heaven with a shout. The victory will be won and the saints will go home with the Lord. May there be a page in the Book of Life telling of the work you did through God’s grace in warning the world! The faithful will all enjoy reading your page on that glad day!

But we today must march in the battle.

“Like a mighty army, Moves the church of God;

Christians, we are treading where the saints have trod;

We are not divided, All one body we,

One in hope and doctrine, One in charity.

Onward, Christian soldiers! Marching as to war,

With the cross of Jesus, Going on before.”

The End

Another Great Disappointment, The Church

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There was a great disappointment in Jesus’ day. The Jews thought their organized nation (denomination) was the church. They believed that in order for Old Testament prophecy to be fulfilled it was necessary to stick with that denomination and it was necessary for their denomination to be cleansed and to triumph—otherwise, they thought prophecy would be proved false.

They said, “Yes, we know that there is corruption of all kinds in the organized church structure.” The office of high priest was often acquired by murder. The educational institutions had been taken over by those who had a Hellenistic education. False theology had taken over Judaism. See Desire of Ages, 35, 36. They were actually the representatives of Satan rather than representatives of God. But they said, “The prophecies have been given to this organized structure and the prophet says that God is going to shake all nations and the church is going to be cleansed and purified.” They believed that the Messiah was going to cleanse the church from all this corruption and that the structure of Judaism, purified, was going through to the kingdom. They believed that prophecy assured this and they knew that their condition demonstrated their need of it. They believed that the vindication of God’s honor required it, and that without question God was going to do it.

Anybody who did not follow the pattern of life marked out by their church structure was looked upon as suspect at the least, and probably a heretic, because the voice of the church leaders was looked upon as the voice of God. The Jewish leaders had marked out a path that all must follow—all must not only attend worship service in the organized structure church but they must also attend the schools that this structure operated. It was because he did not follow this pattern that John the Baptist was not accepted by the Jewish leaders. This was a preparatory step in the destruction of the organized Jewish structure and most of God’s professed people of that time.

When what you believe cannot happen, happens, you are in for a great disappointment. The Jewish leaders specified how God had to fulfill prophecy and when divine providence did not follow their specifications, they rejected God in the person of His Son.

Are we not in the very same danger today? Do we have a right to say that God’s promises to His remnant are unconditional? “The promises of God to Abraham and his posterity, and through Christ to the nations of the earth, may appear to have been unconditional. But such was not the case. Whether Abraham would share in their fulfillment, was determined by the course which he pursued.” Signs of the Times, May 19, 1881. [Emphasis supplied.] Do we have a right to specify to God and to everyone else exactly how prophecy must be fulfilled? If we say that prophecy must be fulfilled by this or that organization being purified and going through to glory, we are on the same uncertain ground as the Jews were in the time of Christ.*

Concerning the controversy over the definition of the church, the only safe course is to stick with the definition statements in the inspired writings. Revelation 12 is sufficient to show who and what the church is. “In holy vision, John saw the remnant church on the earth, in an age of lawlessness, and he points them out in unmistakable language: ‘Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus.’ ” Signs of the Times, February 3, 1888. When Ellen White talks about the Seventh-day Adventist church as the true church it is because they keep the commandments of God and the faith of Jesus, not because they have an organization: “Let all be careful not to make an outcry against the only people who are fulfilling the description given of the remnant people, who keep the commandments of God, and have the faith of Jesus, who are exalting the standard of righteousness in these last days. God has a distinct people, a church on earth, second to none, but superior to all in their facilities to teach the truth, to vindicate the law of God. God has divinely appointed agencies,—men whom he is leading, who have borne the heat and burden of the day, who are cooperating with heavenly instrumentalities to advance the kingdom of Christ in our world. Let all unite with these chosen agents, and be found at last among those who have the patience of the saints, who keep the commandments of God, and have the faith of Jesus.” Review and Herald, September 12, 1893.

“There is but one church in the world who are at the present time standing in the breach, and making up the hedge, building up the old waste places; [seventh-day Sabbath reform] . . . those who keep the commandments of God, and have the faith of Jesus?” Review and Herald, September 5, 1893.

Who is the Organized Body?

When the church at Rome decided to keep Sunday and abolish the keeping of the seventh-day Sabbath, there were a few Christians which would not go along with the lawbreaking program. These Christians were anathematized by the Council of Laodicea in about 364 A.D. Suppose that one of these Christians would not go along with the Sunday-keeping program. He was forced out of the congregation of the lawless, but professed true church of Christ. One day he met a former brother who had decided to break the fourth commandment. This former brother said to him, “Why did you leave the church?” What should the Sabbath-keeping Christian say? (Remember that those who chose to begin breaking the law of God were in the majority; they had the church organization, the pastors, most of the money, and to all outward appearances, the whole church. But the pertinent fact is that when they began to countenance the breaking of the law of God they were not the true church anymore. They were the professed true church but not so in reality.) So the Sabbath-keeping Christian could justly say in answer to the question why did you leave the church, “Why did YOU (the Sunday-keeper) leave the church—even though you have the building, the organization, the money, the pastors, and all the appearance, you are not the true church anymore.” The true church never never countenances the breaking of the law of God. When that was insisted on (the New Theology of those days) then, “after a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” Great Controversy, 45.

Then notice the immediate conclusion of the prophet: “Well would it be for the church and the world if the principles that actuated those steadfast souls were revived in the hearts of God’s professed people.” Great Controversy, 45.

Who Are the Real Separationists?

No doubt there were some people back then just as there are today who said, “Stay in there and confront those lawbreakers and defeat the apostasy. Truth is stronger than error—stay in the church and convert the apostate leaders or pastors or get them replaced with men who are faithful. Don’t separate from the church—Jesus has promised that the gates of hell will not overcome His church so just stay there and fight for truth and at the appointed time God will weed out the apostates and bring back a pure and sanctified ministry who will prepare the church and the world for the second coming of Christ.” Those who followed that course in the third and fourth centuries lost their own souls and the souls of their children, just as multitudes of Adventists are doing today.

Do you suppose that those Christians who insisted on keeping the commandments of God and were therefore forced out of the professed church were accused of leaving the church? Without question they were. They were accused of being separationists. But who were the real separationists? Those who accepted the New Theology and led the people to break the law of God. Do not ever forget that to condone or excuse sin is to perpetrate it. There is a time to stay in a church and protest. We cannot judge the conscience of a person who has chosen to do that, but the references already quoted show that there is a time when separation from evil in the church is absolutely necessary. Anyone who dares to be conscience for another, and attempts to persuade him or her to stay where error is being taught, will be held responsible in the day of judgement for the souls lost by that course of action. “Of all the crimes that God will visit, none are in his sight so grievous as those who tempt and encourage others in sin. God would have his ministers ever in all places show themselves decidedly on the Lord’s side, loyal and true to his commandments in a rebellious world, thus rebuking the disobedient however difficult or contrary to the natural feelings.” Signs of the Times, May 20, 1880.

The Bottom Line Question

The bottom line question is always the same—who and what is the church?

It is the body of Christ. Ephesians 1:22, 23; 1 Corinthians 12.

It is those who keep the commandments of God and have the testimony of Jesus Christ. Revelation 12:17.

It is those who keep the commandments of God and the faith of Jesus. Revelation 14:12.

It is the people who are established upon the Rock against whom the gates of hell cannot prevail. Matthew 16:18.

It is the pillar and ground of the truth. 1 Timothy 3:15.

It is one body and has one faith and one baptism. Ephesians 4:4.

It is visible (although no human being can now see all of it at one time) because when there is a dispute among the members they can go to the church and tell it. Matthew 18.

It should be abundantly evident from the above Biblical definitions that the church is a spiritual thing. It is one of the things of God. (Surely nobody could argue against the “body of Christ” being one of the things of God.) Since it is one of the things of God it is never to be amalgamated with the things of the state—this is spiritual adultery or fornication. The church is to have one husband. 2 Corinthians 11:2. It is spoken of in the Bible as the kingdom of God, the holy city—Jerusalem, as the branches of the true vine, as the sheepfold and as the spiritual temple or sanctuary of truth. It is spoken of as the bride of Christ.

Ellen White agrees with these biblical definitions of the church. (The following quotation was written from Nimes, France in 1886 to faraway relatives who were not keeping the Sabbath—notice how clear Ellen White was to her non-Sabbath-keeping relatives that membership in no organization could make you a member of the church unless you loved God and were keeping the commandments of God. No matter how severely rebuked they may have felt by this letter she told them the truth. Do you believe it?)

“God has a church. It is not the great cathedral, neither is it the national establishment, neither is it the various denominations; it is the people who love God and keep His commandments. ‘Where two or three are gathered together in My name, there am I in the midst of them.’ Where Christ is, even among the humble few, this is Christ’s church, for the presence of the High and Holy One who inhabiteth eternity can alone constitute a church. Where two or three are present who love and obey the commandments of God, Jesus there presides, let it be in the desolate place of the earth, in the wilderness, in the city, [or] enclosed in prison walls. The glory of God has penetrated the prison walls, flooding with glorious beams of heavenly light the darkest dungeon. His saints may suffer, but their sufferings will, like the apostles’ of old, spread their faith and win souls to Christ and glorify His holy name. The bitterest opposition expressed by those who hate God’s great moral standard of righteousness should not and will not shake the steadfast soul who trusts fully in God.” Manuscript Release, vol. 17, 81, 82.

What Makes A Church?

In this statement Ellen White defines who and what the church is. It is those who love God and keep His commandments and it is where the presence of God is among them. The point that many are missing is that when Ellen White refers to Seventh-day Adventists as the church, the thing that makes them the church is the fact that they love God and keep His commandments. It is most emphatically not the fact that they have an organization that can be called the church. Ellen White makes a sharp distinction in her writings between the professed remnant church and the church which is actually the remnant church—those who love God and keep His commandments. The church existed before the organization just as it did before the existence of the medical work, even though that is the right arm of the message. The right arm could be cut off and the body still exist. That already happened once in the Kellogg apostasy. Although we are not saying that any organization will be severed from the mystical body of Christ as the arm was around the turn of the century, we still must recognize that this could happen. We cannot equate the body of Christ with church organization anymore than we can equate the medical missionary work with the whole body.

Of course, God’s people are organized, they are an organized body. But the thing that makes them the church is not because they are organized but the fact that they keep the commandments and the faith of Jesus.

Who is the Bride?

When people become confused over who the church is—thinking that it is the organization rather than the faithful people who love God and keep His commandments, they also become confused over who the bride of Christ is. They conclude that the organization is the bride of Christ and because of a wrong definition of who the church is, they proclaim all over the earth that the organization must become purified from all sin and false doctrine and every defect in order for prophecy to be fulfilled—otherwise in their view both prophecy and the church have failed. If this reasoning were actually true, it would be even more true of the apostolic church than of the remnant church, because it was to them specifically that the promise was given that the “gates of hell would not prevail” against the church. And so what was this apostolic church that has existed “through all the changing scenes of time to the present period, 1893?” Selected Messages, vol. 3, 18. If it was the organization, then a person should be trying to reform either the Greek orthodox church, or the Roman Catholic church, or the Nestorian church, or the Waldensian church. If this were so, then both the Apostle Paul and Ellen White were mistaken and the validity of divine providence in the whole second advent movement could be challenged. But of course, the Apostle Paul was not mistaken in his definitions of the church, neither was the Apostle John. Ellen White always agrees with them—the church is the people that love God and keep His commandments. Your entire thinking and conclusions are based on your definition of terms.

Adequate Facilities

At the time of the reformation, many people could not comprehend how God could leave the Roman Catholic Church and work through the tiny Protestant churches when the Roman Catholic Church had a worldwide network—such a perfect organization and such facilities as the Protestant churches could never boast even to the present day. A few years ago, and even more recently, it has been claimed, in effect, that God had to use the organization of Seventh-day Adventists because the self-supporting work and independent ministries did not have the facilities to finish the work. Do you remember the story of Gideon? Do you remember the story of Jonathan and his armor-bearer? Notice what the Spirit of Prophecy has to say.

“Whole conferences are becoming leavened with the same perverted principles. ‘For the rich men thereof are full of violence, and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth.’ The Lord will work to purify his church. I tell you in truth, the Lord is about to turn and overturn in the institutions called by his name.” Special Testimonies Series A, 30.

“God will work a work in our day that but few anticipate. He will raise up and exalt among us those who are taught rather by the unction of His Spirit than by the outward training of scientific institutions. These facilities are not to be despised or condemned; they are ordained of God, but they can furnish only the exterior qualifications. God will manifest that He is not dependent on learned, self-important mortals.” Testimonies, vol. 5, 82.

“To stand in defense of truth and righteousness when the majority forsake us, to fight the battles of the Lord when champions are few—this will be our test. At this time we must gather warmth from the coldness of others, courage from their cowardice, and loyalty from their treason. The nation will be on the side of the great rebel leader.” Testimonies, vol. 5, 136.

The Shaking

Some say with great confidence that the sinners in Zion will be the ones who are sifted out while the church remains. The direct inference is that those who have been forced out of the church organization must be the sinners and those who are sifted out. Let us look at a few statements in Letter 55 where this quotation comes from. Letter 55 can be found in Manuscript Releases, vol. 12, 318-328.

“We ought to be far in advance of any other people on the earth because we have greater light and greater knowledge of the truth, which lays us under increased accountability to advance that light and not only profess to believe the truth but to practice it. When we do practice the truth we are then following Jesus, who is the light of the world; and if we as a people are not constantly elevating, becoming more and more spiritually minded, we are becoming like the Pharisees—self-righteous—while we do not the will of God.”

Notice, in the opening paragraph of the letter Ellen White draws a sharp distinction between the professed church and the true church—those who are living what they profess.** This concept is emphasized again in the third paragraph: “I think of how many who profess the truth are keeping it apart from their lives. They do not bring its sanctifying, refining, spiritualizing power into their hearts. I think how this grieves Jesus.”

In the fourth paragraph she hopes that what happened to Jerusalem (Luke 13:34) will not happen to Seventh-day Adventists as a people (to the professed church).

In the sixth paragraph she says, “When Jerusalem was divorced from God it was because of her sins. She fell from an exalted height that Tyre and Sidon had never reached. And when an angel falls he becomes a fiend. The depth of our ruin is measured by the exalted light to which God has raised us in His great goodness and unspeakable mercy. Oh, what privileges are granted to us as a people! And if God spared not His people that He loved, because they refused to walk in the light, how can He spare the people whom He has blessed with the light of heaven in having opened to them the most exalted truth ever entrusted to mortal man to give to the world?”

Notice, it is possible for the same thing that happened to Jerusalem to happen to us. In the seventh paragraph again the difference between profession and character of life is dwelt upon.

“We are far from being the people God would have us to be, because we do not elevate the soul and refine the character in harmony with the wonderful unfolding of God’s truth and His purposes. ‘Righteousness exalteth a nation: but sin is a reproach to any people’ [Prov. 14:34]. Sin is a disorganizer. Wherever it is cherished—in the individual heart, in the household, in the church—there is disorder, strife, variance, enmity, envy, jealousy, because the enemy of man and of God has the controlling power over the mind. But let the truth be loved and brought into the life, as well as advocated, and that man or woman will hate sin and will be a living representative of Jesus Christ to the world.”

Again, in the eighth paragraph, she contrasts the professed church or believer with the real or true church or believer saying, “the people claiming to believe the truth will not be condemned because they had not the light, but because they had great light and did not bring their hearts to the test of God’s great moral standard of righteousness. The people who claim to believe the truth [professed church] must be elevated by living it out [the true church].” She does the same in the ninth and tenth paragraphs by saying that we are to be “living representatives of the truth” we profess.

In the eleventh paragraph, she shows that no matter how high our profession is, internal corruption, especially the sins of Sodom and Gomorrah, will keep us from receiving the power of God and instead, bring us under His denunciation.

Again in the thirteenth and fourteenth paragraphs we are cautioned that in spite of our profession of righteousness (profession of being God’s true people), if the camp is not cleansed of aggravating sins, God cannot work with us and all our policy cannot save us from a terrible sifting. Because of sin and cherished weakness, ruin will come upon us.

It is abundantly clear over and over again that Ellen White is drawing a sharp distinction between those who make a profession of being God’s last remnant people—Seventh-day Adventists (the professed church)—with those who not only make the profession but live out what they believe (the true church). She makes this distinction in different language several times.

The Coming Great Disappointment

Then comes this statement: “Satan will work his miracles to deceive; he will set up his power as supreme. The church may appear as about to fall, but it does not fall. It remains, while the sinners in Zion will be sifted out—the chaff separated from the precious wheat. This is a terrible ordeal, but nevertheless it must take place. None but those who have been overcoming by the blood of the Lamb and the word of their testimony will be found with the loyal and true, without spot or stain of sin, without guile in their mouths. We must be divested of our self-righteousness and arrayed in the righteousness of Christ.

“The remnant that purify their souls by obeying the truth gather strength from the trying process, exhibiting the beauty of holiness amid the surrounding apostasy. All these, He says, ‘I have graven . . . upon the palms of my hands’ [Isa. 49:16]. They are held in everlasting, imperishable remembrance.” Manuscript Releases, vol. 12, 324, 325 (Letter 55, 1886).

Who is this church that appears to fall but does not fall? It is clearly those that purify their souls by obeying the truth. The great sifting is going to separate those who profess the truth (but do not live it) from the faithful souls who have always constituted the true church of God on earth—those who not only profess the truth but live it out. God will have a pure, true, sanctified ministry prepared for the latter rain. They will not be those who just profess the truth and have a “nominal interest” Ibid., 328, but those who, by the power of God, meet God’s moral requirements. (The person who has a nominal interest is the person who takes the name of the faithful but does not live out his profession.)

There is another great disappointment coming friends. Multitudes of Adventists are getting prepared to be sifted out from the truth. When you leave the truth, you have been separated from the church even if you go to church every week and are on the earthly church books. The church is the pillar and ground of the truth, and when you leave the truth, you have left the Author of truth and are not accounted as part of His body in the registry in heaven.

Nature of Repentance

There will be multitudes of Adventists who will repent like Judas when it is too late to repent unto salvation. The entire church, the entire movement will never repent—there is no prophecy or prediction of that (unless you believe that the church is the organization, in which case, as already mentioned, you should be trying to get either the Roman Catholic Church, or the Greek Orthodox Church, or the Nestorian Church, or the Waldensian church to repent so that prophecy can be fulfilled.) Repentance, like baptism, is something that has to be done individually. Everybody must be baptized for himself and everybody must repent for himself. Now is the time to make your calling and election sure, to receive the divine gift of repentance that is unto the complete forsaking and overcoming of sin and salvation.

Many Adventists are expecting something to happen that there is no unconditional prophecy about it ever happening. Rather, there are many conditional prophecies for which we have now fulfilled the conditions which indicate plainly that organized Adventism is headed for a cataclysmic experience similar to what happened to the Jews. Here are prophecies which predict this:

In Selected Messages, vol. 1, 204, 205, is found a twelve point conditional prophecy. Eleven of these twelve conditions have already been fulfilled. The twelfth specification is the only one not fulfilled yet and this one is, “storm and tempest would sweep away the structure.”

“In His Word the Lord declared what He would do for Israel if they would obey His voice. But the leaders of the people yielded to the temptations of Satan, and God could not give them the blessings He designed them to have, because they did not obey His voice but listened to the voice and policy of Lucifer. This experience will be repeated in the last years of the history of the people of God, who have been established by His grace and power. Men whom He has greatly honored will in the closing scenes of this earth’s history pattern after ancient Israel.” Manuscript Releases, vol. 13, 379.

*For more information order our booklet on new organizations: Issues, Part 3: No New Organization.

**For more information order our booklet on the church: Issues, Part 2.

Appendix:

Prophecies to Israel are conditional

“The promises of God to Abraham and his posterity, and through Christ to the nations of the earth, may appear to have been unconditional. But such was not the case. Whether Abraham would share in their fulfillment, was determined by the course which he pursued.”
ST, 5/19/ 81.

Statements on the Voice of God

“Let those in America who suppose the voice of the General Conference to be the voice of God, become one with God before they utter their opinions. The Word of God is to be lived as well as preached. It is to be brought into every phase of the Christian work done in this world. The men God has appointed to do His work must be emptied of self. Let Jesus in. Open the door of the heart to the heavenly Guest. Let no man be looked up to as God. When those who come nigh [to] God in service are consecrated, cleansed, and purified, approaching nearer and still nearer the divine benevolence, they can voice the commission of God, and be respected.” MR, vol. 13, 291.

“Those who have not a living connection with God have not an appreciation of the Holy Spirit’s manifestation, and do not distinguish between the sacred and the common. They do not obey God’s voice, because, as the Jewish nation, they know not the time of their visitation. There is no help for man, woman, or child who will not hear and obey the voice of duty, for the voice of duty is the voice of God. The eyes, the ears, and the heart will become unimpressible if men and women refuse to give heed to the divine counsel, and choose the way that is best pleasing to themselves.” TM, 402.

“As I was made to understand something of the management of the work in this great center, it was all that I could bear. My spirit was pained within me, for I had lost confidence in that which I had ever presented before the people as the voice of God to His children. It has not been the voice of God. There has been a lording power exercised over God’s heritage in decisions which were not dictated by the Spirit of God. Unconsecrated men who were brought in connection with the work have exercised their own wisdom, and have woven into the work their own unconverted peculiarities. Their own principles have been counterworking the principles of truth and righteousness. We cannot therefore present before the people that the voice of the General Conference in its decisions must move and control them; for its propositions and decisions cannot be accepted. They are not in the right line of progress. God is cropped out of their counsels.” MR, vol. 17, 221, 222.

“Yet we hear that the voice of the conference is the voice of God. Every time I have heard this, I have thought that it was almost blasphemy. The voice of the conference ought to be the voice of God, but it is not, because some in connection with it are not men of faith and prayer; they are not men of elevated principle. There is not a seeking of God with the whole heart; there is not a realization of the terrible responsibility that rests upon those in this institution to mold and fashion minds after the divine similitude.” Sermons and Talks, vol. 2, 159.

“Over and over again men have said, ‘The voice of the Conference is the voice of God; therefore everything must be referred to the Conference. The Conference must permit or restrict in the various lines of work.’ As the matter has been presented to me, there is a narrow compass, and within this narrow compass, all the openings to which are locked, are those who would like to exercise kingly power. But the work carried on all over the field demands an entirely different course of action. There is need of the laying of a foundation different from the foundation which has been laid in the past. We have heard much about everything moving in the regular lines. When we see that the ‘regular lines’ are purified and refined, that they bear the mold of the God of heaven, then it will be time to endorse these lines. But when we see that message after message given by God has been received and accepted, yet no change has been made, we know that new power must be brought into the regular lines. The management of the regular lines must be entirely changed, newly organized. There must be a committee, not composed of half a dozen men, but of representatives from all lines of our work, from our publishing house, from our educational institutions, and from our sanitariums, which have life in them, which are constantly working, constantly broadening.” MR, vol. 13, 192, 193; 1888, 1727.

“I could not entrust the light God has given me to the publishing house at Battle Creek. I would not dare to do this. As for your book committee, under the present administration, with the men who now preside, I would not entrust to them for publication in books the light given me of God, until that publishing house has men of consecrated ability and wisdom. As for the voice of the General Conference, there is no voice from God through that body that is reliable.” MR, vol. 17, 178.

Statements on the Professed Church

“The professed church of God may be possessed of wealth, education, and knowledge of doctrine, and may say by her attitude, ‘I am rich and increased with goods, and have need of nothing;’ but if its members are devoid of inward holiness, they cannot be the light of the world. The church is to reflect light into the moral darkness of the world, as the stars reflect light into the darkness of the night. These who have a form of godliness, but deny the power thereof, do not reflect light into the world, and will not have power to reach the hearts of the unsaved. Without vital connection with Christ the value of truth cannot be made to appear in good fruit in the world; but if Christ is formed within, the hope of glory, his saving grace will be manifested in sympathy and love for perishing souls.” ST, 9/11/93.

“The Lord hath a controversy with his people, and, although in his great mercy he bear long with them, yet if they persist in living in transgression of his law, they will not stand in the day of his rebuke. He has seen the backsliding and iniquity of his professed people. He has noted the unbelief, the hypocrisy, the pride, the selfishness, the disobedience to his law, and he will punish for these things. God cannot be in harmony with the people who will not obey his commandments who are wickedly departing from his precepts and by their example of disobedience at leading their children and their neighbor in the way of transgression. The professed church of Christ is strengthening the hand of sinners in their evil work by making void through their traditions, the commandment of Jehovah.” ST, 3/1/94.

“Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” ST, 11/1/99.

“The Saviour said to his professed people, ‘I have somewhat against thee, because thou hast left thy first love.’ If ever a people needed to repent because they had lost their first love, it is those who have had so great light, and have failed to live up to it. You can never understand what the loss means, until you repent of having given so little heed to the words of Christ. ‘Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ There is need of repentance, because there is a lack of love to God in his professed church. He has not been loved with the whole heart, with the whole soul. The affections have been divided, and the great commandment which says, ‘Thou shalt love thy neighbor as thyself,’ has not been obeyed.” YI, 6/14/94.

“Satan has woven his spell even over the professed church of Christ, and many who claim to believe in Christ seem to be in the stupor of death. But the Lord has not left them to slumber on; He has sent them a message to arouse them from their carnal security. A part of these professors arouse and repent, and do their first works; but those who take comfort in their legal religion, in their form of godliness that is devoid of the power, feel that they have been personally rebuked and injured by the repentance of those who have aroused and returned unto the Lord. Instead of humbling their hearts and confessing their backsliding, they resist and oppose the message the Lord has sent. They oppose their finite wisdom against the wisdom of the Infinite. They allow their prejudices and passions to hold sway; they work on Satan’s side of the question. Thus the advocates of truth are brought into an unexpected conflict, and they are forced to bear witness to the truth, and to resist the hostility and hatred of those who would make the truth of God of none effect. Thus dissension comes in like a sword to divide believers and unbelievers.” Bible Echo and Signs of the Times, March 29, 1894.

“The professed church of Christ has wandered from her privilege, her duty, and her God. Like ancient Israel, she has forsaken the covenant, and joined herself in harmony with the world. Pride, luxury, and pleasure are invited into the sanctuary, and her holy places are defiled. Those who have pledged their allegiance to God, enjoy the company and spirit of his avowed enemies. Their choice determines their character. Strong is the Lord God who judgeth them.” ST, 11/4/83.

The End

Editorial – Are We Humble Enough to be Saved, part 1

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The Lord saves such as be of a contrite ( Humble ) spirit. Psalm 34.

None of us will be saved unless we humble ourselves before God.

“All who are finally saved will in this life humble themselves before God, and seek to do His will. Thus the influence that goes forth from them will be of the character that makes for peace, that strengthens piety, that increases spiritual efficiency.” Manuscript Releases, vol. 21, 458.

Humility is one of the great lessons of the life of Christ from the stable to Calvary. It is a focal point of His teachings.

“In order that man might be in partnership with the great firm of heaven, Christ’s lessons, from the beginning to the close of His life, taught humility before God. This would lead man to a love for his brother,—a spirit of love and forbearance toward all for whom Christ has died. Genuine humility is expressed in the words: ‘Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, and of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.’ Humility is the lesson which Jesus has given in all His teachings all through His ministry, by both precept and example. He raised this precious attribute out of the dust in which it had been trodden, and clothed it with the garments of His own righteousness.” Review and Herald, June 21, 1898.

When we are humble we will be removed from a spirit to criticize our brethren.

“God calls upon His people to be converted, to become humble as a little child, that they may have childlike faith. Those who have grown hard and cold and unimpressionable, may have the form of godliness but they have lost the virtue that keeps the mind humble. ‘Blessed are the poor in the spirit; for theirs is the kingdom of heaven.’ Remove from the heart that criticizing spirit. God hates it. Those who yield to this spirit have given themselves up to do Satan’s work, and he stands by exulting.” Manuscript Releases, vol. 15, 166.

Humility will keep us from murmuring and complaining.

“‘Blessed are the poor in spirit: for theirs is the kingdom of heaven.’” These are not murmurers and complainers, but those who are content with their condition and surroundings in life. They do not cherish the feeling that they deserve a better position than that which Providence has assigned them, but manifest a spirit of gratitude for every favor bestowed upon them. Every proud thought and exalted feeling is banished.” Reflecting Christ, 61.

Humility will keep us from becoming hard-hearted.

“Unless we do cultivate humility in view of our own deficiencies, there will be developed in us an element of hard-heartedness akin to that in the character of Satan. Criticism and coldness and disunion in the church will undo the work of the Holy Spirit of God.” Signs of the Times, May 18, 1888.

Humility will enable us to receive any rebuke that God sends us.

“God sends to the church the greatest blessing he can give them in a knowledge of themselves. Satan is alluring them to sin that they may be lost; God gives a clear presentation of their sins that they may repent and be saved. The greatest danger of the world is, that sin does not appear sinful. This is the greatest evil existing in the church; sin is glossed over with self-complacency. Blessed indeed are they who possess a sensitive conscience; who can weep and mourn over their spiritual poverty and wanderings from God; who are poor in spirit and can receive the reproof God sends them; and who, with confessions and brokenness of heart, will take their places, all penitent, in humiliation at the cross of Christ. God knows it is good for men to tread a hard and humble path, to encounter difficulties, to experience disappointments, and to suffer affliction. Faith strengthens by coming in conflict with doubt, and resisting unbelief through the strength of Jesus.” Signs of the Times, June 15, 1876.

When humble we can endure the murmuring, reproach and provocation of others without retaliation.

“Consider the life of Moses. Meekness in the midst of murmuring, reproach, and provocation constituted the brightest trait in his character. Daniel was of a humble spirit. Although he was surrounded with distrust and suspicion, and his enemies laid a snare for his life, yet he never deviated from principle. He maintained a serene and cheerful trust in God. Above all, let the life of Christ teach you. When reviled, He reviled not again; when He suffered, He threatened not. This lesson you must learn, or you will never enter heaven.” Testimonies, vol. 4, 368.

The End

Children’s Story – Kant and the Robbers

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John Kant was Professor and Doctor of Divinity at Cracow. Kant was a pious man, with a spirit peculiarly gentle and guileless, and he at all times would have preferred to suffer injustice rather than exercise it. For many years he had conscientiously followed his duties as spiritual teacher of the place to which he had been appointed by God. His head was covered with the snow of age, when he was seized with an ardent desire to revisit the scenes of his youth in his native country, Silesia. The journey appeared fraught with peril to one at his advanced age; but he set his affairs in order, and started on his way, commending himself to the care of God. Kant rode slowly along, attired in his black robe, with long beard and hair, according to the fashion of the time. Then he pursued his way through the gloomy woods of Poland, which scarcely a sunbeam could pierce; but there was a light in his soul, for God’s Spirit irradiated it.

One evening, as he was thus journeying along, holding communion with God, and taking no heed of objects beside him, on reaching an opening in the thick forest, a tramping noise was suddenly heard, and he was instantly surrounded by figures, some on horseback and some on foot. Knives and swords glittered in the moonlight, and the pious man saw that he was at the mercy of a band of robbers. Scarcely conscious of what passed, he alighted from his horse, and offered his property to the gang. He gave them a purse filled with silver coins, unclasped the chain from his neck, took the gold lace from his cap, drew a ring from his finger and took from his pocket his book of prayer, which was clasped with silver. Not till he had yielded all he possessed, and seen his horse led away, did Kant intercede for his life.

“Have you given us all?” cried the robber, threateningly. “Have you any more money?”

In his alarm and terror, the trembling doctor answered that he had given them every coin in his possession; and on receiving this assurance, he was allowed to proceed on his journey.

Quickly he hastened onward, rejoicing at his escape, when suddenly his hand felt something hard in the hem of his robe. It was his gold, which,having been stiched within the lining of his dress, had thus escaped discovery. The good man, in his alarm, had forgotten the secret store. His heart, therefore, again beat with joy; for the money would bear him home to his friends and kindred; and he saw rest and shelter in prospect, instead of a long and painful wandering, with the necessity of begging his way. But his conscience was a peculiarly tender one, and he suddenly stopped to listen to its voice. It cried in disturbed tones: “Tell not a lie! Tell not a lie!” These words burned in his heart. Joy, kindred, home, were all forgotten. Some writers on moral philosophy have held that promises made under such circumstances are not binding, and few men certainly would have been troubled with such scruples on that occasion. But Kant did not stop to reason. He hastily retraced his steps, and entering into the midst of the robbers, who were still in the same place, said meekly:—

“I have told you what is not true; but it was unintentional—fear and anxiety confused me; therefore, pardon me.”

With these words, he held forth the glittering gold; but, to his surprise, not one of the robbers would take it! A strange feeling was at work in their hearts. They could not laugh at the pious man. “Thou shalt not steal,” said a voice within them. All were deeply moved. Then, as if seized by a sudden impulse, one went and brought back his purse; another restored the book of prayer; while still another led his horse toward him, and helped him to remount it. Then they unitedly entreated his blessing; and solemnly giving it, the good old man continued his way, lifting up his heart in gratitude to God, who brought him in safety to the end of his journey.

The End

John Calvin in Geneva, Switzerland

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Note: Calvin was to spend the second half of his life in the little city of Geneva and make it famous as the center of Protestantism and a place of refuge for the exiles of his native France and other persecuting countries. But before he entered the city, the surrounding territories and finally the city itself were to be evangelized by William Farel and other ministers, mostly Frenchmen. The stories of their courage and boldness are some of the most thrilling of the sixteenth century Protestant Reformation. Space does not permit us to recount their mighty deeds in the detail that the reader might wish and it is hoped that this brief introduction will inspire further study of this period which D’Aubigne describes thus: “In no part of the Christian world will the resistance be so stubborn; but no where will the assailants display so much courage.” History of the Reformation, Book XV, 596 (BSI edition).

Farel in the Forest Cantons of Switzerland

Geneva lay in the part of Switzerland which had not been reached by the Reformation preaching of Zwingle. The Forest Cantons had been very resistant and remained obedient to Rome. But William Farel recognized the good to be achieved if these areas could be won to the Gospel. The people of Geneva had long been a freedom loving people who had offered martyrs, not a few, in their fight for political freedom. The location of the city, on the borders with both France and Italy, offered a good place for the headquarters of a work for these nations.

Before entering Geneva he sought to make progress in the surrounding areas. He first worked in Aigle as a school teacher under an assumed name. When his lessons had attracted a congregation of students and their families, he cast off his disguise and announced himself as Farel the preacher. He immediately mounted the pulpit and preached with his characteristic thunderous, yet eloquent voice and with a message which bore the stamp of divine truth. From one sermon, converts were won and the priests became fired with a zeal to rid their domains of this fellow. Despite letters from Protestant Bern, which ruled the area, giving Farel permission to teach the Scriptures, the priests worked the people into an army ready to make war and Farel’s followers were equally ready for the fight. Farel though undismayed decided to move on and carried his message to other towns and villages.

He would at times enter a town and while the priest was offering the mass at the altar, he would mount the pulpit and his voice would drown out the mass. This sometimes resulted in his being pulled violently from the pulpit, but at other times conviction would set in and the priest would throw off his robes and join the people in dismantling the altar and destroying the images. “In three weeks time four villages of the region had embraced the Reformed faith . . . The spring and summer sufficed to establish the Reformed faith in a great part of this region.” Wylie, The History of the Protestant Reformation, Book 14, 249, 250.

In the city of Neuchatel, known for its religious devotion, this man of short stature, red beard, glittering eyes, and stentorian voice, came to the market and announced that he had a religion, not from Rome, but from the Bible. After their first dumb astonishment, the monks and priests cried for his brains to be beaten out, but he lifted his voice above the clamor and the city was taken by storm. He again had to leave the town but returning a few weeks later the people formed around him and escorted him up the hill to the site of their cathedral and placed him in the pulpit. He preached one of his most powerful sermons and the citizens rose up and dismantled the altar, tore down crucifixes and pictures, broke images, and cast the lot down the summit of the terrace where the cathedral stood. They inscribed on a pillar of the great building the words— “On the 23rd October, 1530, Idolatry was overthrown and removed from this Church by the citizens.” Ibid., 250.

Farel’s life was in constant danger and, since it was winter, cold, hunger and weariness were his frequent attendants. The priests used tricks, threats, and violence to try to remove this danger to their “religion” and thus their tithes and offerings. They could not fight doctrine with doctrine since their ignorance prevented this approach. Instead they used violence. Once Farel was beaten nearly to death. He was so disfigured that his friends scarcely recognized him. He had to spend some time recuperating and had barely recovered his strength when he set out again to evangelize.

Due to the battles over religion, the nation was drifting toward civil war and in an attempt to avert bloodshed, a conference was held in Bern to try to work out a compromise. “Thus out of that necessity which is said to be the mother of invention, came the idea of toleration. We deem the mass idolatry, said Protestant Bern, but we shall prevent no one going to it. We deem the Protestant sermon heresy, rejoined Popish Friburg, but we shall give liberty to all who wish to attend it. Thus on the basis of liberty of worship was the public peace maintained. This dates in Switzerland from January, 1532. Toleration was adopted as a policy before it had been accepted as a principle. It was practiced as a necessity of the State before it had been promulgated as a right of conscience. It was only when it came to be recognized and claimed in the latter character as a right founded on a Divine charter—namely, the Word of God—and held irrespective of the permission or interdiction of man, that toleration established inviolably its existence and reign.” Ibid., 255.

Gospel Struggles in Geneva

On his return from the Waldensian synod in the valley of Angrogna, in October, 1532, Farel, with Saunier his companion, was able to visit Geneva. The friends of liberty in that city listened with intense interest to two sermons concerning the authority of the Word of God and the great pardon of God. “They had been shedding their blood for their franchises, but now the Reformer showed them a way by which their souls might escape from the dark dungeon in which tradition and human authority had succeeded in shutting them up . . . ‘This,’ said Farel, ‘is the Gospel; and this, and nothing short of this, is liberty, inasmuch as it is the enfranchisement of the whole man, body, conscience, and soul.’ ” Ibid., 257. His arrival was not unnoticed by the priests and he was called before the council. Thanks to the letters he carried from their Excellencies of Bern, he was released. Next he was invited to an episcopal council under the pretext of open debate but some council members carried weapons under their sacerdotal robes. “Such was their notion of a religious discussion.” Ibid. The event would have ended tragically but for the intervening of two magistrates. Outside the hall they met another armed mob and narrowly escaped. They slept with an armed guard and were escorted early the next morning to Lake Leman, to sail away.

Farel’s name was too powerful to begin the work in Geneva. A lowly minister by the name of Froment was sent to the city and he choose to begin his work, as Farel had, as an instructor of the young. His congregation quickly grew and the homes of the believers were not adequate to hold the crowds. One day the crowd carried their preacher to the market place and he expounded on “free pardon.” A band of armed priests and soldiers arrived and Froment had to be carried into hiding. He too had to quit the city. But the believers continued to meet in homes. They elected one of their number to be their leader, Guerin, who also had to flee the hatred of the priests.

Friends of the Duke of Savoy and of Rome—the Mamelukes, as they were called—determined that the only answer to the crisis was to kill all the Protestants in Geneva without an exception. They took an oath promising to perform their plan the next day. Three hundred armed priests led a host of 2,500 armed men followed by women and children with stones. These moved on a group of 400 Protestant believers who had gathered in the mansion of one of their leaders. They determined to stand their ground. Bloodshed was averted by the interposition of seven merchants from Friburg who stood between the forces and diligently worked to restore calm and succeeded in working out terms of pacification. The priests were not content with this action and a few weeks later went into the streets again armed for battle. In the darkness they fought each other as well as the foe and their leader was killed. This ended the street battles.

The papal prince-bishop of the city invited the leading Protestants to his castle for discussions and then threw them into the dungeon. Even the Catholics on the council could not tolerate this action and after giving over his captives, the prince-bishop, fearing his safety, fled the city.

Geneva’s Prolonged Struggles

With some dangers gone, Farel returned. He delivered sermons to congregations who wore helmets and carried arms. Both sides were ready for battle; some to defend the Word of God and others demanding the burning of all the Bibles in the city. Froment and Viret came to help Farel and their mighty preaching resulted in the majority of the city choosing Protestantism.

The cities’ battles were not over. One plot involved arming a large group who were disguised as pilgrims and duly outfitted, arriving outside the city gates in mass. But the citizens, recognizing a Trojan horse, refused them entry. Another plan had an army hidden without the city, ready in cooperation with the papist Mamelukes inside, to attack when the signal was given. The plot was discovered just minutes before the attack. The army retreated when they learned they were discovered. With the miscarriage of their plot, most of the Mamelukes fled the town and their priests, left without their flock, followed. The Genevans decided that they had to tear down the suburbs surrounding their city in order to have a buffer zone for security. One half of the city lay outside the walls, including the homes of rich and poor alike. They sacrificed their dwellings and gardens, which were demolished brick by brick and the area burned and cleared.

In this time of need all of Geneva’s allies forsook her. Even Bern refused aide. The duke was raising an army to force entrance into the city. The bishop published an excommunication and the Pope added his anathema against the city. It was seen as the dwelling place of devils. The Emperor Charles V joined their foes and demanded their surrender. The citizens were in constant danger when outside the walls. There were tortures and murders, as ferocious bands laid waste the country around Geneva, cut off the supplies coming to its markets, waylaid its citizens, and then tortured, beheaded or otherwise dispatched them.

A Convent Converted

An attempt to poison the three French pastors was made by a woman who claimed to be a Protestant exile, and was employed in the house where they lived. Viret alone ate the poison. He survived but suffered its debilitating results the rest of his life. The woman confessed and accused a priest of planning the attempt. She was executed and the ministers were assigned to apartments in a Franciscan Convent where it was thought they would be safe. The end of the affair was the conversion of almost all the brethren of the convent, including James Bernard, who thought it would be well to hold a public disputation. A date was fixed and invitations published and sent to a wide area. Learned men from both sides came and two Roman champions were chosen to defend the old faith. In the end, both acknowledged themselves vanquished and announced their conversion to the Reformed faith.

Tricks for Miracles

The advance of Protestantism in Geneva was accelerated by some startling revelations of frauds that had been perpetrated upon the citizens in the name of miracles. Investigations were made regarding miracles and relics that brought vast funds into Roman coffers. These investigations revealed tricks in place of miracles, and indignation intensified. Finally the Council met on August 10, 1535, to discuss the question of religion. The Protestant ministers addressed the Council, offering to submit themselves to death if the priests could prove that in the public disputation or in their sermons they had advanced anything contrary to the Word of God. Next the Council called the Cordeliers, Dominicans, Augustines, the canon, the grand-vicar of the bishop, and the parochial cures before them. They recounted the ten years of religious conflicts that had disturbed their city. They offered that the Roman religion would be restored to its former glory if they could prove the truth of their dogmas and worship from the Word of God. They declined. “The prospect of rendering Romanism once more supreme in Geneva, could not tempt them to do battle for their faith . . .They craved only to be permitted to exercise their religion without restraint. The deputation announced to them the order of the Council that they should cease to say mass, and then retired . . .On the 27th of August a general edict was issued, enjoining public worship to be conducted according to the rules of the Gospel, and prohibited all ‘acts of Popish idolatry’.” Ibid. 275.

This action infuriated the duke who determined to crush this city which had scarcely a soldier to defend it and no allies. He would starve the inhabitants with a total blockade by land and water. It so happened that Bern suffered an affront from the duke about this same time and they declared war against him. The combined efforts of Geneva and Bern resulted in a series of disasters for the duke’s army and ended by the Duke loosing not only Geneva his conquest, but Savoy and Piedmont with his capitol. He spent 17 years in humiliation and exile before his death.

Calvin Enters Geneva

Since the outside threats were diminished, the work of teaching the people and leading them to have transformed manners and habits commenced in earnest. There were two parties of the Protestants: those who had been transformed by the Gospel and those who professed a belief but did not expect this to mean any change in their licentious lives. The latter were known as Libertines for their professed love of liberty, which they defined as liberty from all restraint. Farel felt the weight of the task. He was thankfully surprised to learn that Calvin had come to the city. Calvin had been traveling and detoured from his intended route around the armies of Charles V and through Switzerland.

Farel felt that God had sent him the man he most needed to join him in his task and he immediately visited Calvin and urged him to become his comrade in the campaign. Calvin refused, for he felt that his contribution was through his studies and his pen. “But Farel would not stand aside. Putting on something of the authority of an ancient prophet, he commanded the young traveler to remain and labor in Geneva, and he imprecated upon his studies the curse of God, should he make them the pretext for declining the call now addressed to him. It was the voice not of Farel, but of God, that now spoke to Calvin; so he felt; and instantly he obeyed . . . He gave his hand to Farel, and in so doing he gave himself to Geneva.” Ibid., 281.

He was 27 years old and would spend 28 years in the service of this city. “He would display before all Christendom the Institutes, not as a volume of doctrines, but as a system of realized facts—a State rescued from the charnel-house of corruption, and raised to the glorious heritage of liberty and virtue—glorious in art, in letters, and in riches, because resplendent with every Christian virtue. To write Protestantism upon their banners, to proclaim it in their edicts, to install it as a worship in their Churches, Calvin and all the Reformers held to be but a small affair; what they strove above all things to achieve was to plant it as an operative moral force in the hearts of men, and at the foundation of States.” Ibid., 281, 282.

Calvin’s genius for system and organization was seen as he helped to draw up first a simple and brief Confession of Faith, setting forth in twenty-one articles, the leading doctrines of Protestantism. The citizens came forward in relays of ten to take the oath. This was followed by a Catechism for adults which showed the people the moral duties that were demanded by the Protestantism that they professed. “The Genevans had lifted up their hands: had they bowed their hearts? This was the main question with him.” Ibid., 282.

The Constitution for the Republic was also considered and Calvin again helped to revise the form of government of the State. There was to be a General Council which consisted of all the people, which would meet once a year to elect the four Syndics and at other times in case of an important emergency. The Syndics served on the Council of Twenty-five which actually governed the city in both legislative and judicial matters. There was also a new power to be added, the Consistory, which was to handle Church scandals. It was composed of five ministers and twelve laymen and met every Thursday. The strongest powers given this body was that of excommunication which they defined as the power to withhold the Sacraments from one whose life was “manifestly unholy.” (It did not seek to determine man’s condition before God.)

Calvin did see the need of distinguishing between the powers of the religious and the civil bodies. The religious body had no powers in the civil government but he did not clearly separate from the civil bodies, power over religious matters. Calvin held a “profound distinction between the civil and the religious community. Distinction, we say, and by no means separation . . . In this great question as to the relations between Church and State, Calvin desired and did more than his predecessors . . . he secured to the Reformed Church of Geneva, in purely religious questions and affairs, the right of self-government, according to the faith, and the law as they stand written in the Holy Books.” Ibid., 285.

Calvin’s attempts to establish a theocracy in Geneva with the government as the guardian over things both civil and spiritual, we, from our vantage point in history, “regard as a grave error.” Ibid., 284.

Sumptuary Laws

“Calvin’s theological code was followed by one of morals . . . The clergy were notoriously profligate, the government was tyrannical, and the people, in consequence, were demoralized. Geneva had but one redeeming trait, the love of liberty . . . It was clear that Protestantism must cleanse the city or leave it. Geneva was nothing unless it was moral; it could not stand a day. This was the task to which Calvin now turned his attention.”

“This introduces the subject of the sumptuary laws . . . The rules now framed forbade games of chance, oaths and blasphemies, dances, lascivious songs, farces, and masquerades. The hours of taverners were shortened; every one was to be at home by nine at night, and hotel-keepers were to see that these rules were observed by their guests. To these were added certain regulations with a view of restraining excess in dress and profusion at meals. All were enjoined to attend sermon and the other religious exercises . . . The second battle with the citizens proved a harder one than the first with the priests, and the reformation of manners a more difficult task than the reformation of beliefs.” Ibid., 285, 286.

“The Libertines, as the oppositionists began now to be called, demanded the abolition of the new code; they complained especially of the ‘excommunication’ . . . The reproofs which Calvin thundered against their vices from the pulpit were intolerable to many, perhaps to most . . . It was mortifying to find that very Protestantism which they had struggled to establish turning round upon them, and weighing them in its scales, and finding them wanting.” Ibid.

Calvin and Farel Banished

One principle which Calvin was determined not to compromise, for he believed that the Reformation would stand or fall with that principle, was that holy things were not to be given to unholy men. A question arose over whether unleavened bread should be used with the communion. Calvin and Farel said that the church could decide this issue, but that the more serious question was whether the communion should be given at all to those guilty of blasphemies and immoralities. The Libertines at this time enjoyed a majority on the Council and this left the pastors alone to uphold the standard.

The day of communion arrived and the ministers determined not to hold the ordinance at all. The Churches were filled with worshippers, many of whom had come with their swords at their sides. Farel held the services in one church and Calvin in another. When it became apparent that the Lord’s Supper was not going to be dispensed, there was a great uproar. Swords were unsheathed and men rushed toward the pulpit. They were met with resoluteness by both pastors. It was a miracle, many believed, that no blood was shed.

On the morrow, the Council banished their pastors. Farel went to Neuchatel where he completed his life’s labors. Calvin moved to Strasburg where he was able to study and commune with many other reformers. He spent three years here preaching and performing all the duties of a pastor. He lectured daily at the Academy and he attended several conferences between the Reformed leaders and the Papacy. He suffered from poverty as he was not paid for his labors and had to sell his books for his support. He met Melancthon and they became fast friends. He also married during his time in Strasburg. Idelette de Bure was to be his dearest companion. And from afar he kept Geneva from the attacks of the papacy, which was determined to reenter the city.

Calvin Returns to Geneva

Meanwhile in Geneva, the government passed more measures to try to control the manners of the populous, but without moral leadership these were ineffective. Finally after mighty turmoils, four Syndics were charged with sedition; two fled, another died trying to flee and the forth was hanged. Recognizing their need of Calvin, they sent a delegation to ask him to return. He considered this like lying on a bed of nails but agreed to return if his brethren so advised. They did, and he traveled back to his former field, ready to face the sneers, laughs, rage, plots and hatred that he would encounter for some years to come.

Calvin returned with a broader education which he received in banishment. His vision had enlarged with his travels and communications with Reformer’s throughout Europe. He learned to work for the work’s sake and although he longed for human sympathy he learned to be satisfied with the sympathy of his Master only. He also knew more of the selfishness, cruelty, and craft in the hearts of men, for he had felt the pain of receiving his deepest wounds in the “house of his friends.” His wife followed him to Geneva to be his companion during nine of the most laborious and stormy years of his life.

He saw a storm coming in the pantheistic doctrines that were flooding Europe. German Protestantism was weakened with her political involvements and Calvin with his clear, calm judgment, constructive skill and his profound submission to the Bible, was the man to lead the fight in this battle. Wittemberg had battled Romanism but Geneva was to battle Romanism and pantheism.

Upon his return he began the large task of organizing the church. The Consistory was to act in Church disorders and met weekly. The pastors were to meet weekly for mutual correction and improvement. His schedule was grueling. He delivered three theological lectures weekly, spoke in the pulpit every Sunday, and everyday of the alternate weeks, presided over the Consistory on Thursdays, gave a public exposition on Fridays, and carried a full load of pastoral duties with visitations. He studied early and late and carried on a vast correspondence, never failing to write to one awaiting martyrdom and advising the kings, queens, and princes as well as other government officials throughout Europe.

For years he battled the Libertines whose influence was still strong in the city. The grossest immoralities were spoken of as desirable and adding to the perfection of the saints. He suffered a persecution not felt by other reformers. He was met with insults and scoffing daily as he traveled the streets. His detractors named their dogs Calvin, they stuck out their tongues and hissed as he passed, but he remained above the outrages he was forced to endure in the streets. He maintained a consciousness of the great task that he was performing and rode out the long storm. During this time his wife of just nine years grew ill and died. He was deeply bereaved.

Servetus Burned in Geneva

One dreadful event of those years was the execution of Servetus. We today are shocked and saddened by the blot on Reformation history. Servetus was a scholar who had written a book on anti-Trinitarian doctrine which was also filled with pantheism. He had sent his work to Calvin who had condemned it. His native Vienne had tried him in the Inquisition and condemned him to die. He escaped and came to Geneva where Calvin called for his arrest. Messengers were sent to many Reformation leaders who advised that Servetus be condemned and executed. After a long trial he was found guilty of publicly promoting opinions treasonous to society and burned at the stake.

We are horrified by this verdict and none the less with the knowledge that that century saw thirty or forty thousand stakes kindled by Rome and one by the Protestants. “We deplore—we condemn—this one pile. It was a violation of the first principles of Protestantism.” Ibid., 338.

The Libertines next tried to have the public presses closed. A strange act for those so named for their love of liberty. They were finally banished from Geneva following their open attacks on the refugees of the city. They resented the refugees being supported by public resources and after slandering these exiles they vowed to massacre all. The refugees were among the most distinguished citizens of the countries they had fled. They represented almost every nationality and Geneva was elevated by their coming to her but they came nearly penniless and the city had been generous in their support. Its citizens had saved and even chosen to eat sparingly in order to accommodate them. When the night of the massacre arrived, not one refugee was found or killed, but the Libertines suffered the beheading of four of their number following the trial and the banishment of the lot.

Calvin’s Last Years

Calvin’s influence was felt in fields near and far but especially did he work for France. He urged the Protestants there to “eschew politics, shun the battle-field, and continue to fight their great war with spiritual weapons only.” Ibid., 359. He believed that more was to be gained by martyrdoms than politics. He was able in his last years to build an Academy in Geneva.

“The position which Calvin now filled was one of greater influence than perhaps any one man had exercised in the Church of Christ since the days of the apostles. He was the counselor of kings; he was the advisor of princes and statesmen; he corresponded with warriors, scholars, and Reformers; he consoled martyrs, and organized Churches; his admonitions were submitted to, and his letters treasured, as marks of no ordinary distinction. All the while the man who wielded this unexampled influence, was in life and manners in nowise different from an ordinary citizen of Geneva. He was as humbly lodged, he was as simply clothed, and he was served by as few attendants as any burgess of them all. He had been poor all his days, and he continued so to the end.” Ibid., 359 He died, before seeing his fifty-forth year, in May of 1564, after years of weakness and illness and months restricted to his bed. He was buried in a common cemetery without a stone marker, the exact spot is unknown today.

The End

In Fashion With God, The Outward Adorning

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Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.” 1 Corinthians 10:31.

Is it possible that these verses could refer to dress? “Many today have veils upon their faces. These veils are sympathy with the customs and practices of the world, which hide from them the glory of the Lord. God desires us to keep our eyes fixed upon Him, that we may lose sight of the things of this world.” Testimonies, vol. 6, 146.

“As soon as any have a desire to imitate the fashions of the world, that they do not immediately subdue, just so soon God ceases to acknowledge them as His children. They are the children of the world and of darkness.” Testimonies, vol. 1, 137.

“If I yet please men, I should not be the servant of Christ.” Galatians 1:10.

“Love not the world, neither the things that are in the world, if any man love the world, the love of the Father is not in him.” 1 John 2:15.

“To many the dress reform is too simple and humbling to be adopted. They cannot lift the cross. God works by simple means to separate and distinguish His children from the world.” Testimonies, vol. 1, 523, 524.

“The dress reform is treated by some with great indifference and by others with contempt, because there is a cross attached to it. For this cross I thank God. It is just what we need to distinguish and separate God’s commandment keeping people from the world. The dress reform answers to us as did the ribbon of blue to ancient Israel.” Testimonies, vol. 3, 171.

“It is never difficult to do what we love to do; but to take a course directly against our inclinations, is lifting a cross.” Testimonies, vol. 5, 94.

“If we pass along without receiving censure or frowns from the world we may be alarmed, for it is our conformity to the world which makes us so much like them that there is nothing to arouse their envy or malice; there is no collision of spirits. The world despises the cross. ‘For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.’ 1 Corinthians 1:18.” Testimonies, vol. 1, 525.

“It is the duty of every child of God to inquire: ‘Wherein am I separate from the world?’ Let us suffer a little inconvenience, and be on the safe side. What crosses do God’s people bear? They mingle with the world, partake of their spirit, dress, talk, and act like them.” Testimonies, vol. 1, 278.

“Everyone must now search the Bible for himself upon his knees before God, with the humble, teachable heart of a child, if he would know what the Lord requires of him.” Testimonies, vol. 5, 214.

“The sin of ancient Israel was in disregarding the expressed will of God and following their own way according to the leadings of unsanctified hearts. Modern Israel are fast following in their footsteps, and the displeasure of the Lord is as surely resting upon them.” Testimonies, vol. 5, 94.

“Self denial in dress is a part of our Christian duty. To dress plainly, and abstain from display of jewelry and ornaments of every kind is in keeping with our faith.” Testimonies, vol. 3, 366.

“Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God a great price.” 1 Peter 3:3, 4. “In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, and or gold, or pearls, or costly array; But (which becometh women professing godliness) with good works.” 1 Timothy 2:9, 10.

“If all our sisters would adopt a simple, unadorned dress of modest length, the uniformity thus established would be pleasing to God.” Testimonies, vol. 4, 640.

“There is an increasing tendency to have women in their dress and appearance as near like the other sex as possible, and to fashion their dress very much like that of men, but God pronounces it abomination.” Testimonies, vol. 1, 457.

“I saw that God’s order has been reversed, and his special directions disregarded, by those who adopt the American costume. I was referred to Deuteronomy 22:5: ‘The woman shall not wear that which pertaineth unto a man, neither a shall man put on a woman’s garment: for all that do so are abomination unto the Lord thy God . . . It is immodest apparel, wholly unfitted for the modest, humble followers of Christ.” Ibid.

“It is always right to be neat and to be clad appropriately in a manner becoming to your age and station in life.” Testimonies, vol. 4, 142.

“Christians should not take pains to make themselves a gazing stock by dressing differently from the world. But if, when following out their convictions of duty in respect to dressing modestly and healthfully, they find themselves out of fashion, they should not change their dress to be like the world; but they should manifest a noble independence and moral courage to be right, if all the world differ from them. If the world introduces a modest, convenient, and healthful mode of dress, which is in accordance with the Bible, it will not change our relation to God or to the world to adopt such a style of dress.” Testimonies, vol. 1, 458, 459.

“Correct taste is not to be despised or condemned. Our faith, if carried out, will lead us to be so plain in dress and zealous of good works that we shall be marked as peculiar. But when we lose taste for order and neatness in dress, we virtually leave the truth; for the truth never degrades but elevates.” Child Guidance, 419, 420.

“My sisters, your dress is telling either in favor of Christ and the sacred truth or in favor of the world. Which is it?” Child Guidance, 420.

The End

Who Shall Stand, Character Fit For Heaven

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Who shall be able to stand when Jesus returns in the clouds of heaven? This is the most important question we could ever ask. What must you and I do to inherit eternal life?

There was a group of people in the Bible who asked this very question, but acknowledged that they could not stand before God. “And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man hid themselves in the dens and in the rocks of the mountains; And said to the mountains and rocks, Fall on us, and hide us from the face of Him that sitteth on the throne, and from the wrath of the Lamb: For the great day of His wrath is come; and who shall be able to stand?” Revelation 6:15–17.

They asked the same question we are asking, but too late. Let us not make that mistake.

One answer to our question is found in Revelation 7:1, 2. “And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom was given to hurt the earth and the sea, Saying, Hurt not the earth neither the sea, nor the trees, [till what happens?] till we have sealed the servants of our God in their foreheads.”

The Sealing

In order to stand before the Lord, what must happen? We must be sealed. Just before the children of Israel left Egypt, the Lord told them that they were to kill a lamb and take the blood and put it on the door post. This was to be a sign for the destroying angel who was to pass over the city, that the firstborn in that house should not be slain. If there was no blood the first born died.

It will be the same at the end. We can see that, if we look in Ezekiel where it talks about the sealing. “And, behold six men came from the way of the higher gate, which lieth toward the north, and every man a slaughter weapon in his hand; and one man among them was clothed with linen, with a writer’s inkhorn by his side: and they went in, and stood beside the brasen alter. And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen which had the writer’s inkhorn by his side; And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house.” Ezekiel 9:2–6.

This is very serious! Isn’t it? The mark is what made the difference. That is why it is important that we ask ourselves the question, “What does it take to receive that mark?” It is a life and death matter.

Can I be a member of a church and yet not have the seal of God in my forehead? Is it possible? “The Lord would teach man the lesson that, though united in church capacity, he is not saved until the seal of God is placed upon him.” Bible Commentary, vol. 7, 969.

A Perfect Character

In Revelation 14:1, it says the seal is the Father’s name. In Exodus 33:19 we are told that God’s name is His character. In Great Controversy, 434 it tells us: “The law of God is the transcript of His character.” “Now is the time to lay up treasure in heaven and to set our hearts in order, ready for the time of trouble. Those only who have clean hands and pure hearts will stand in that trying time. Now is the time for the law of God to be in our minds, foreheads, and written in our hearts.” Early Writings, 58. If the mind is filled with other things, present truth is shut out and there is no place in our foreheads for the seal of God. We can not be too careful about the things that we think and the things that we do.

“By the power of the Holy Spirit the moral image of God is to be perfected in the character.” Testimonies to Ministers, 506. Every act, every word, and every thought is to be in accord with the principles of the law of heaven.

Christ Within

What do the people have written in their foreheads? They have their Father’s name. “John saw a lamb on mount Zion, and with Him 144,000 having His Father’s name written in their foreheads. They bore the signet of heaven. They reflected the image of God. They were full of the light and the glory of the Holy One.” Bible Commentary, vol. 7, 978. Then she gives some conditions if we want to have the image in our foreheads. “If we would have the image and superscription of God upon us, we must separate ourselves from all iniquity, we must forsake every evil way, we must have Christ formed within.” Ibid.

We know it must be pretty urgent because it says three times “we must, we must, we must.” Why does it says that? Because we cannot serve two masters. Jesus said it is impossible. You will either hate the one and love the other or you will hold to the one and despise the other. “We cannot be half the Lord’s and half the world’s. We are not God’s people unless we are such entirely. Every weight, every besetting sin, must be laid aside.” Testimonies, vol. 5, 83. [All emphasis supplied.]

Why do we want to hold onto these sins? The things of this world are very flammable. We know that when Jesus comes it is all going to burn up. If we are attached to it we will burn with it.

Not long ago I was burning some brush at my place in Idaho. You cannot get fires going very easily this time of the year, so I took some gasoline in a can and I poured it on. You have to be very careful that the gasoline is not connected to you because it is explosive. It is the same with sin. You must throw it away from you or you will get burned.

Crucify Self

“Closely examine your own hearts, and in your lives imitate the unerring Pattern, and all will be well with you. Preserve a clear conscience before God. In all you do glorify His name. Divest yourselves of selfishness and selfish love.” Testimonies, vol. 2, 71. Destroying self is the greatest battle that we can ever fight. It is a terrible thing, and we all have a problem with it. Self! We just love it, and pity it, and feed it, and nourish it. We do a lot of things for self. But the Lord says “We must divest ourselves from self.”

“In every act of life you are to make manifest the name of God.” Thoughts from the Mount of Blessing, 107. In other words, we need to reflect the character of Jesus. We can have the form of Godliness, but what good is it if we do not reflect the character of Jesus?

“It is . . . the possession of a Christlike character, that will open to us the gates of Paradise.” My Life Today 340. That is the key. If we have a Christlike character we will walk right in.

“To have a Christlike character it is necessary to act in a Christlike way.” Mind Character and Personality, vol. 2, 552. How many of us are doing this? It does not seem that there are many, because there is a lot of gossiping going around, and many things that are not Christlike.

There is good news in The Desire of Ages, 311: “A Christlike life, is accessible to every repenting, believing child of God.” Is that good news? It is available to each of us. The problem is with me. I do not want it bad enough.

“We must now strive for eternal life with an intensity that is proportionate to the value of the prize before us. It is not money or land or position but the possession of a Christlike character that will open to us the gates of Paradise.” My Life Today, 340. We spend much time and money and energy to gain the things of this life.

What is a Christlike character?. A Christlike character is obedience to God’s commandments. Christ’s Object Lessons, 315. A Christlike character is expressed in “self-denial and self-sacrifice, Christlike patience and gentleness.” Review and Herald, April 16, 1901. “The character is fashioned after the divine similitude, and integrity, uprightness, and true benevolence are manifested toward the sinful race.” My Life Today, 54.

A Perfect Portrayal of Christ

I like the book Desire of Ages. If you have not read it, you should read it. It is a perfect portrayal of what Jesus was like when He was here on earth. I would like to give you some highlights because that’s what you want to learn. Let us look at a few statements, because the only way that we can stand in the day of God is if we are like Jesus. (The following quotations will be referenced only by a page number.)

“At all times and in all places He manifested a loving interest in men, and shed about Him the light of a cheerful piety.” 86.

“Jesus worked to relieve every case of suffering that He saw.” 87.

“He spoke a word of sympathy here and a word there, as he saw men weary, yet compelled to bear heavy burdens.” 90.

“The life of Christ was marked with respect and love for His mother.” 90.

“The healing power of love—went out from Him to the sick and distressed.” 92.

“He manifested an interest in their secular affairs.” 151.

He spoke with solemn dignity in both look and tone. He expressed such earnestness that sinners were not offended, as they realized their humiliating position. See 173. How do I treat the so-called sinners? Do I look down upon them?

Peace by Compromise

“Jesus Himself never purchased peace by compromise. His heart overflowed with love for the whole human race, but He was never indulgent to their sins.” 356.

“He who taught the people the way to secure peace and happiness was just as thoughtful of their temporal necessities as of their spiritual needs.” 365.

“His love was not to be circumscribed to race or nation.” 402.

You can appreciate this if you came from another country. When I came to this country from Germany I could hardly speak English. I really appreciated the people that were understanding and kind.

“He seeks not to condemn, but to save . . . Jesus speaks words of comfort and hope.” 462. That is what we need to be like.

“Jesus was ever a lover of children . . . His gentle. Kindly manner won the love and confidence of children.” 511.

“His tender, pitying heart is ever awakened to sympathy by suffering. He weeps with those that weep, and rejoices with those that rejoice.” 533.

“[His] every feature expressed gentleness and resignation and the tenderest pity for His cruel foes.” 735.

“Jesus did not contend for His rights.” 89. We like to contend for our rights. If I am right, I am right, and I am going to fight for it. That is not what Jesus was like. He did not contend for His rights. He was always sacrificing Himself for the good of others. He was so emptied of self that He made no plans for Himself.

“The Saviour did not meet argument with argument.” 171. Are we arguing with people?

“He made truth beautiful by presenting it in the most direct and simple way.” 253.

“In all His intercourse with rude and violent men He did not use one unkind or discourteous expression.” 515.

Remember when Jesus was crucified? People were cruel to Him. As the King of the universe He had all power, He could have called legions of angels to destroy them, but He did not retaliate. Instead at this point He said, “Father, forgive them for they know not what they do.”

When He reproved, His words were spoken with the utmost gentleness. See 535.

“It was not Christ’s purpose to humiliate His opponents.” 594.

“He shunned all outward display.” 43.

“He did not strive for worldly greatness, and in even the lowliest position He was content.” 88.

He took “no measures to bring Himself to notice.” 137.

Our Example

“He was never elated by applause, nor dejected by censure or disappointment.” 330.

“He was willing and uncomplaining.” 89. Have you ever become discouraged?

I remember years ago, I worked as a colporteur in Germany. Someone encouraged me to sell books in Northern Germany. It was terrible. I could not sell one thing, all day. As soon as the people heard the word Christian, they slammed the door. You talk about discouragement. But Jesus never became discouraged. Do we need to learn that? The only way we can do it is by submitting to Him, because humanly speaking we cannot do it.

“Amid the greatest opposition and the most cruel treatment, He was still of good courage.” 330.

“Interrupted as He was, and robbed of His rest, He was not impatient.” 364.

“He hated but one thing in the world, and that was sin.” 88. That was the only thing that He hated, and that is the only thing that we should hate. The reason that we hold onto sin is that we do not hate it.

“He dwelt among men an example of spotless integrity.” 243.

“His language was pure and refined and clear as a running stream.” 253. This is also very important because the Bible tells us that, “By thy words thou shalt be justified and by thy words thou shalt be condemned.” Matthew 12:37.

“His life was a rebuke to their sins.” 587.

“In principle He was as firm as a rock, His life revealed the grace of unselfish courtesy.” 69. Is that the way we are to be? In principle we need to be firm as a rock; we cannot be shaken.

“In His industrious life there were no idle moments to invite temptations.” 72.

“He would not enter into controversy.” 89.

“He would not betray the secrets they poured into His sympathizing ear.” 92.

“Jesus had nothing to do with the various subjects of dissension among the Jews. It was His work to present the truth.” 253. That is something that we need to learn. He had nothing to do with subjects of dissension among the Jews. He just preached the truth, and He stuck with that.

“Jesus taught the Scriptures as of unquestionable authority.” 253.

“It was in faith—faith in God’s love and care—that Jesus rested.” 336. That is good advice. Many times that is all we can do.

“As the Son of Man, Christ would stand loyal to God.” 115. To whom are we loyal? Are we loyal to God, to His Word, or are we loyal to a man or a system?

“At a very early age, Jesus had begun to act for Himself in the formation of His character, and not even respect and love for His parents could turn Him from obedience to God’s word.” 86.

“He denied the right of the priests and rabbis to question Him, or to interfere with His work.” 211.

The Divine Superscription

Who shall be able to stand? “Those who enter the heavenly mansions will have the name of the Father and the name of the City of God written in their foreheads. They will bare the divine superscription and be partakers of the divine nature.” That I May Know Him, 103.

How do we become partakers of the divine nature? “When Christ took human nature upon Him, He bound humanity to Himself by a tie of love that can never be broken by any power save the choice of man himself. Satan will constantly present allurements to induce us to break this tie—to choose to separate ourselves from Christ. Here is where we need to watch, to strive, to pray, that nothing may entice us to choose another master; for we are always free to do this. But let us keep our eyes fixed upon Christ, and He will preserve us. Looking unto Jesus, we are safe. Nothing can pluck us out of His hand. In constantly beholding Him, we ‘are changed into the same image from glory to glory, even as by the Spirit of the Lord.’ 2 Corinthians 3:18.” Steps to Christ, 72. We must always point our eyes to Jesus Christ and away from self. We will then be able to stand, and will receive the seal of God in our foreheads. May God give us the strength, courage, and the determination to submit to Him completely.

The End